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THE  RULE  OF  CHRISTIANITY, 


IN   REGARD    TO 


CONFORMITY  TO  THE  WORLD: 


SERMOX, 


I 


DELIVERED  IN  THE    FIRST  PRESBYTERIAN   CHURCH  IN 
PHILADELPHIA,  MARCH  4,  J833. 

BY  ALBERT  BARNES. 


PHILADELPHIA. 

PUBLISHED  BY  HARRISON  HALL. 

No.  47,  South  Third  Street. 

1833. 


I 


ADVERTISEMENT. 


This  Sermon  is  printed  at  the  request  of  a  Jflj 
few  friends  of  the  Author,  in  the  hope  that  it  ^^ 
may  be  the  means  of  promoting  a  correct 
view  of  an   important  law  of  the  Christian 
religion. 


A  SERMOX,  &c. 


And  be  not  conformed  to  this  world. — Rom.  xii.  2. 

I  DO  not  know  a  more  difficult  passage  in 
the  New  Testament  than  this ;  and  I  enter 
upon  the  discussion  of  it  with  very  little 
hope  of  being  able  to  furnish  a  satisfactory- 
solution  of  the  many  inquiries  which  maybe 
made  respecting  its  meaning,  and  its  appli- 
cation. What  is  conformity  to  the  world- 
is  the  question  which  immediately  presents 
itself  on  reading  the  text.  It  is  easy  to  see 
that  a  command  so  plain  as  this  appears  to 
be,  may  give  occasion  to  a  great  variety  of 


6 


opinions.     Every   Christian    may  have  an 
"  interpretation,"  and  "  a  doctrine"  of  his 
own.     Every  Christian  denomination  may 
have  its  own  rules.     One  will  insist  on  con- 
fining it  to  the  feelings  and    general  spirit 
of  the  man ;  another  will  maintain  that  it 
refers  only  to  the  vices,  and  pomp  and  crimes 
of  the  world ;  a  third  will  extend  it  to  its 
gaieties ;  a  fourth  will  affirm  that  it  extends 
to  every  article  of  apparel;   and  a  fifth  to 
the  ordinary  intercourse,  and  courtesies  of 
life.     Many  will  demand  that  the  rich  shall 
abandon  their  houses,  and  their  furniture, 
and  their  equipage,  and  come  down  in  all 
these  things  to  the  level  of  their  neighbours. 
And  many  of  the  rich  may  deem  their  neigh- 
bours unduly  self-indulgent  in  their  manner 
of  life.     All  of  us  can  see  some  things  in 
which  we  judge  others  to  be  too  much  con- 
formed to  the  world ;  and  most  of  us  have 
many  perplexing  questions  pertaining  to  our 
own  duty  as  Christians,  and  to  the  demands 


of  this  and  other  similar  texts  of  the  Bible. 
Most  of  us  are  probably  satisfied  that  there 
has  been,  and  is,  in  the  Church  too  much 
conformity  to  the  world.  Our  fellow  men 
who  are  not  Christians,  often  reproach  us 
on  this  subject,  and  demand  that  we  should 
be  less  conformed  to  the  follies  and  vanities 
in  which  they  freely  indulge.  Poor  compli- 
ment they  pay  to  their  own  conduct  and  dis- 
cretion ;  and  a  sad  employment  to  blame 
others  for  that  which  they  feel  at  liberty  to 
practise. 

Amid  these  conflicting  opinions,  I  have 
little  hope  of  traversing  a  perplexed  and 
difficult  inquiry,  with  entire  clearness  and 
satisfaction.  If  I  can  excite  thought  on  the 
subject  among  conscientious  men,  one  part 
of  my  object  will  be  gained.  If  I  can  esta- 
blish some  principles  by  which  we  are  to 
interpret  the  text,  I  shall  do  all  that  I  hope 
to  be  able  to  effect.  I  need  not  add  that 
what  I  shall  advance  is  submitted  only  to 


8 


your  candid  inquiry.  It  would  be  easy  to 
declaim  on  this  subject ;  and  it  is  always 
easy  to  utter  unmeaning  and  loose  denuncia- 
tions against  Christians  for  conformity  to 
the  world.  And  there  may  he  occasion  for  all 
the  severity  of  reproof  ever  uttered ;  but 
after  all,  the  inquiry  arises  what  is  the  duty 
of  Christians,  and  by  what  principles  shall 
they  judge  of  the  text  ? 

The  following  inquiries  I  shall  attempt  to 
answer — 

I.  To  what  does  the  rule  apply .? 

II.  What  is  the  rule.''  or  what  is  it  de- 
signed to  reach  and  effect .'' 

III.  What  are  the  proper  principles  of  its 
application  ? 

1.  To  what  does  the  rule  apply.''  Here, 
also,  many  questions  might  be  asked  ^  Was 
it  intended  to  he  limited  to  the  time  of  Paul, 
and  to  that  peculiar  age  of  the  world  .?  The 
world  then  was  idolatrous.  Christians,  es- 
pecially at  Rome,  were  placed  amid  the 


luxuries  and  gaieties  of  a  refined,  a  vicious, 
and  an  idolatrous  age.  To  conform  to  that 
age,  would  be  to  coincide  with  the  splendor, 
pride,  ambition,  fashion,  and  even  corrupt 
principles  of  a  generation  peculiarly  wicked 
and  vain.  Christians  were  expected  to  be 
separated,  and  to  constitute  a  distinct  com- 
munity. The  difference  between  them  and 
others  was  to  be  marked,  open,  decided,  and 
there  could  have  been  little  difficulty  in  ap- 
plying the  rule. 

But  the  aspect  of  the  world  has,  in  some 
respects  changed.  Idolatry  is  banished.  Its 
altars  are  overthrown.  Christianity  has  dif- 
fused intelligence,  refinement,  kindness,  and 
a  thousand  kindred  virtues  through  the 
community.  It  has  elevated  society,  much 
nearer  to  its  own  standards.  And  it  is  asked 
whether  the  rule  is  still  to  be  appUcable  .?  If 
so,  in  what  respects,  and  to  what  extent } 
Yet  on  the  question  of  the  applicability,  or 
jurisdiction  of  the  rule,  there  can  be  no 


10 


doubt.  It  is  unrepealed.  There  was  no  in- 
timation that  it  was  to  be  confined  to  that  age, 
or  to  any  peculiar  age.  It  involves  also  a 
principles  of  Christian  conduct  as  applicable 
to  one  time  as  another.  Other  directions 
respecting  Christians  have  a  similar  mean- 
ing. "  Love  not  the  world,  neither  the 
things  that  are  in  the  world.  If  any  man 
love  the  world,  the  love  of  the  Father  is  not 
in  him.  For  all  that  is  in  the  world,  the 
lust  of  the  flesh,  and  the  lust  of  the  eyes, 
and  the  pride  of  life,  is  not  of  the  Father, 
but  is  of  the  world."  1  John  ii.  15, 16.  "  No 
man  can  serve  two  masters ;  for  either  he 
will  hate  the  one,  and  love  the  other;  or 
else  he  will  hold  to  the  one,  and  despise  the 
other.  Ye  cannot  serve  God  and  mammon." 
Matt.  vi.  24.  "  For  do  I  now  persuade  men 
or  God  ?  or  do  I  seek  to  please  men  ?  for  if 
I  yet  pleased  men,  I  should  not  be  the  ser- 
vant of  Christ."  Gal.  i.  10.  "  Know  ye  not 
that  the  friendship  of  the  world  is  enmity 


11 

with  God  ?  Whosoever,  therefore,  will  be  a 
friend  of  the  world,  is  the  enemy  of  God." 
James  iv.  4.  The  text,  is  therefore,  manifestly 
a  precept  of  the  divine  law,  that  is  to  extend 
its  jurisdiction  over  all  the  times,  and  places, 
and  circumstances  to  which  it  may  apply, 
until  the  peculiar  community,  called  the 
worlds  shall  be  extinct.  It  extends  to  all  Chris- 
tians. 

But  if  applicable  to  all  times,  to  what  class 
of  actions  does  it  apply .?  Is  it  to  the  dress, 
the  mind,  the  heart,  the  demeanor,  the  con- 
versation, or  to  all .?  Is  it  to  be  limited  to  one 
class  of  these  objects,  and  then  to  cease  in 
its  influence,  or  is  it  to  extend  every  where  ? 
I  answer,  it  is  like  all  other  divine  laws. 
They  are  given  in  a  general  manner,  and  are 
to  be  interpreted  on  the  same  principle.  The 
general  principle  of  the  laws  of  God  is,  that 
they  are  first  to  be  applied  to  the  heart  and 
conscience,  and  then  to  follow  out  all  the 
conduct,  and  extend  their  jurisdiction  over 
all.    Human  law  is  satisfied  if  it  can  con- 


12 


trol  the  external  deportment,  and  preserve 
the  peace  and  prosperity  of  the  commu- 
nity. Divine  law,  extends  its  purpose  of 
control  to  the  heart.  If  that  is  right,  it  sup- 
poses all  is  right.  If  a  proper  influence  can 
be  exerted  over  that,  it  supposes  that  all  will 
be  well.  And  the  text  is  evidently  one  of 
the  laws  of  Christian  conduct,  enacted  on 
this  principle.  The  terms  of  the  law  are 
applicable  either  to  the  mind,  or  to  the  ex- 
ternal deportment;  to  the  feelings,  opinions, 
and  principles  of  action,  as  well  as  to  the 
dress,  and  conduct  of  life.  Its  direct  aim 
therefore,  is  the  heart }  its  indirect,  and  com- 
plete aim  is  reached  only  when  it  controls 
the  entire  deportment. 

It  is  still  asked  what  place  in  the  code  of 
Christian  laws  is  this  rule  designed  to  oc- 
cupy ?  Here  I  answer,  1. — The  design  of 
this  law  is  not  to  keep  Christians  from  open 
vice  and  crime.  That  is  placed  on  better 
defined  ground ;  and  it  is  presumed  that 


13 


Christians  cannot  commit  them.  Those 
things  which  are  absolutely  and  grossly  evil, 
are  made  the  subjects  of  express  statute. 
Crime  is  specified,  and  absolutely  forbidden. 
It  is  not  left  to  a  rule  so  easily  perverted ; 
so  capable  of  abuse,  and  variation,  as  the 
simple  injunction,  not  to  be  conformed  to 
the  world.  It  is  expressly  declared  that  men 
shall  not  he  idolaters,  or  profane,  or  Sabbath- 
breakers,  or  haters  of  their  parents,  or  liars, 
or  adulters,  or  thieves,  or  drunkards,  or  re- 
vilers,  or  false  witnesses,  or  covetous.  1  Cor. 
vi.  9, 10.  Gal.  V.  19,  21.  Eph.  v.  4.  5.  Heb. 
xii.  14.  xiii.  4.  Rev.  xxH.  15.  Ex.  xx.  What- 
ever may  be  the  conduct  of  the  world  on 
these  subjects,  the  law  of  God  is  positive, 
and  explicit.  And  it  is  perfectly  obvious 
that  any  thing  pertaining  to  open  sin  and 
vice,  must  be  under  the  control  of  such  abso- 
lute and  unchanging  statutes.  2.  The  com- 
mand in  question  is  not  designed  to  teach 
Christians  that  they  should  not  coincide  with 


14 

the  world  in  any  respect,  or  on  any  subjects. 
It  is  not  to  be  considered  as  enjoining  sin^w- 
larity  for  the  sake  of  Angularity.  Such  a 
purpose  would  be  unworthy  any  legislator. 
Unless  the  thing  forbidden  was  either  wrong 
in  itself,  or  was  attended  with  bad  conse- 
quences, it  would  be  the  evidence  of  ty- 
ranny or  caprice,  not  of  wisdom,  to  demand 
separation.  The  conformity  then,  is  to  be 
presumed  to  be  in  those  things  which  would 
be  injurious  to  the  object  which  the  lawgiver 
had  in  view.  The  matter  of  fact  is,  that 
there  are  many  things  in  which  Christians 
and  others  may,  and  must,  externally  at 
least,  coincide  ;  and  in  which  to  affect  singu- 
larity, would  be  to  countenance  evil.  When 
the  Apostle  directs  Christians  to  think  of  what 
soever  things  are  true  and  honest,  and  just, 
and  pure,  and  lovely,  and  Osgood  report ;  of 
virtue,  and  of  that  which  is  praiseworthy, 
(Phil.  iv.  8.)  he  evidently  supposes  that  in 
these  things  Christians  are  to  coincide  with 


15 


others.  Thus  in  industry,  charity,  temper- 
ance, courtesy,  meekness,  order.  2  Thes.iii. 
10.  Rom.  xii.  10, 11,  «Sz:c.  1  Peter  ii.  17,iii.  8. 
1.  Rom.  xiii.  7,  8.  Gal.  v.  22.  If  the  men 
of  the  world  are  industrious,  Christians  are 
not  to  be  directed  to  be  idle ;  if  they  are  tem- 
perate, Christians  are  not  to  be  intemperate; 
if  they  are  courteous,  and  refined.  Christians 
are  not  to  affect  rustity,  or  to  violate  the 
proper  rules  of  refined  intercourse.  On 
these,  and  a  thousand  kindred  subjects, 
Christians  and  the  world  are  to  coincide, 
nor  does  religion,  common  sense,  or  good 
morals,  demand  or  permit  singularity.  But 
3.  There  is  a  large  class  of  objects  and  ac- 
tions which  come  under  neither  of  these  de- 
nominations, which  are  not  fixed  by  abso- 
lute statute,  and  which  it  might  yet  be  pro- 
per to  prohibit,  or  in  which  there  might  be 
demanded  a  separation  from  the  world.  To 
make  laws  on  them  all,  would  be  endless. 
These  actions  and  feelings,  the  principle  of 


16 


the  text,  is  designed  to  influence  and  control. 
The  general  principle  is  settled,  and  the 
application  is  to  be  made  by  the  conscience 
ol  each  Christian,  on  his  own  responsibility. 
These  actions  pertain  to  the  greater  part  of 
our  lives  and  intercourse.  It  is  not  often 
that  a  man  will  be  called  on  to  apply  the 
statute  respecting  murder  to  himself,  per- 
haps never — but  the  principles  of  religion 
pertaining  to  his  daily  conduct,  need  to  be 
carefully  applied  to  the  ever  varying  forms 
and  allurements  of  the  world.  You  may 
never  have  occasion  to  apply  to  yourself  for 
example,  the  ninth  commandment ;  but  there 
is  a  large  territory  of  acts — a  vast  field  over 
which  some  law  should  be  extended,  which 
cannot  be  reached  by  the  decalogue,  or  by 
any  direct  statute.  Such  are  all  those 
acts  and  emotions  pertaining  to  dress  and 
style  of  life ;  to  modes  of  intercourse ;  to 
gaiety  and  fashion,  and  equipage,  to  the 
governing  purposes  of  the  heart  in  relation 


17 


to  our  intercourse  with  men  ;  to  the  rules  of 
business ;  to  the  aim  of  life ;  and  to  that  end- 
less variety  of  things  in  which  the  men  of 
the  world  perceive  it  no  harm  for  them  to 
indulge,  and  in  which  they  indulge  freely. 
Now  over  this  broad  territory — this  vast  and 
ever  varying  presentation  of  objects  and 
things,  God  has  left  the  simple  direction, 
"  be  not  conformed  to  the  world."  The 
principles  of  actions  and  of  life,  are  not  to 
be  formed  by  the  opinions  of  the  world. 
The  rule  is  designed  to  occupy  this  vast 
region  of  thought  and  feeling,  over  which 
there  could  not  be  the  formality  of  express 
statute  for  every  thing.  It  is  a  kind  of  bal- 
ance wheel  to  the  whole,  to  preserve  it  in 
order ;  and  a  general  direction,  that  in  rela- 
tion to  all  these  things,  the  opinion  and  con- 
duct should  not  be  formed  by  the  views  of 
the  men  of  the  world,  but  by  other  princi- 
ples. The  law  then,  I  suppose,  is  one  not 
confined  to  the  age  of  Paul ;  not  applicable 
J3 


18 


to  any  single  class  of  objects  ;  not  designed 
to  control  things  in  themselves  absolutely 
criminal,  and  subject  to  express  statute ;  not 
designed  to  promote  singularity  for  the  sake 
of  singularity  ;  and  to  separate  Christians 
from  the  world,  in  things  which  are  proper ; 
but  designed  to  reach  and  control  the  con- 
duct, the  feelings,  and  deportment,  in  that 
vast  variety  of  things  which  the  world  may 
present  from  age  to  age  as  objects  of  plea- 
sure, gaiety,  business,  luxury,  splendor,  or 
ambition. 

II.  Our  second  inquiry  is,  what  the  rule  is? 
A  few  remarks  may  enable  us  to  understand 
this. 

1.  There  is  a  difference  contemplated  be- 
tween Christians  and  other  men — a  differ- 
ence pertaining  to  principles  of  action,  to 
feelings,  to  laws,  to  destiny.  1  Cor.  iv.  7,  2 
Cor.  vi.  14,  17.  Isa.  lii.  11.  Rev.  xviii.  4. 
The  whole  arrangement  by  which  this  dif- 
ference is  produced  and  promoted,  shows 


19 


that  it  is  not  one  of  trifling  magnitude,  or 
importance.  To  produce  it,  cost  the  labours 
of  the  Son  of  God,  and  is  the  appropriate 
work  of  the  Holy  Spirit  on  the  soul,  "  Who 
gave  himself  for  us,  that  he  might  redeem  us 
from  all  iniquity,  and  purify  unto  himself  a 
peculiar  people,  zealous  of  good  works." 
Titus  ii.  14.  "  But  ye  are  a  chosen  genera- 
tion, a  royal  priesthood,  an  holy  nation  a 
peculiar  people  ;  that  ye  should  show  forth 
the  praises  of  him  who  hath  called  you  out 
of  darkness  into  his  marvellous  light."  1  Pet. 
ii.  9.  To  advance  this  work  calls  into  exer- 
cise all  the  means  of  grace,  and  all  the  di- 
rect operation  of  God  on  the  human  mind. 
While  as  men,  as  citizens,  we  have  many 
things  in  common  with  other  men,  yet  as 
Christians,  we  are  expected  to  possess  some- 
thing original  and  peculiar.  There  is  no 
change  in  the  human  mind  so  great,  tho- 
rough, and  abiding,  as  that  of  regeneration. 
John  iii.  1.  7 — compare  Eph.  ii.  10.  iv.  24. 


20 


There  is  no  kingdom  more  different  from  all 
other  kingdoms,  than  the  empire  of  Christ 
over  the  soul,  is  unlike  all  other  empires. 
"  My  kingdom  is  not  of  this  world,"  is  his 
language;  (John  xviii.  36.)  and  while  we 
may  have  many  things  in  common  with 
others,  yet  as  Christians,  his  empire  over 
us  is  to  be  regarded  as  original  and  peculiar. 
His  larv  is  to  form  our  opinions  and  practice, 
and  his  will  to  influence  our  conduct.  (1 
John  ii.  3,  6.)  The  world  may  be  governed 
by  its  own  laws.  The  laws  of  fashion  may 
control  one  portion ;  the  laws  of  honour 
another ;  of  ambition  a  third.  One  commu- 
nity may  frame  its  conduct  by  a  set  of  arti- 
ficial statutes,  meaning  or  unmeaning,  which 
may  have  been  agreed  on  respecting  the  in- 
tercourse of  the  theatre,  the  ball-room,  or 
any  other  place  of  amusement  or  of  business. 
Another  community  is  under  the  influence 
of  the  laws  of  honour — so  called — and  those 
laws  are  understood,  and  capable  of  being 


21 

written  down.  The  Christian  community 
rises  in  the  midst  of  all  others — subject  to 
laws  of  its  own,  voluntarily  assumed,  and 
extending  to  all  things,  and  claiming  that 
their  jurisdiction  should  be  admitted  to  ex- 
tend over  all  the  thoughts  and  doings  of  the 
life.  It  claims  that  no  other  community 
should  be  allowed  to  originate  statutes  for  the 
government,  of  Christians,  or  modify  their 
laws,  or  demand  their  submission  to  its  man- 
dates. It  claims  original  jurisdiction  over  the 
whole  soul  and  body,  and  sternly  rebukes  the 
interposition  of  the  communities  under  the.in- 
fluence  of  the  laws  of  honour,  or  fashion,  or 
vice,  if  they  come  in  with  a  claim  to  modify, 
or  repeal  the  original  and  independent  stat- 
utes of  the  Christian  community.  Christianity 
regards  all  such  interference  as  aggression.  If 
they  coincide  with  Christianity  in  any  thing, 
or  in  every  thing,  it  is  well,  and  Christians  are 
not  to  affect  sijigularity.  If  they  differ,  the 
Christian   community  has  another  rule  by 


22 


which  it  is  governed.  Now  the  essential  idea 
of  the  rule  which  I  am  wishing  to  explain,  is, 
that  Christianity  has  original  jurisdiction  in 
all  these  cases ;  that  the  laws  of  the  New 
Testament  are  the  last  appeal ;  and  that  as 
far  as  this  community  is  concerned,  its  stat- 
utes are  to  govern — nor  are  they  to  be  modi- 
fied by  any  intrusions  of  the  laws  of  any 
other  commonwealth. 

I  do  not  know  that  I  present  the  idea 
clearly.  Let  me  attempt  further  to  illustrate 
it.  I  have  a  family — in  a  gay,  wicked, 
thoughtless  city.  I  may  be  surrounded  by 
families  which  have  different  views  alto- 
gether from  thosel  have  on  the  various  sub- 
jects of  employments  and  morals.  As  the 
head  of  that  family,  I  give  laws,  by  which  I 
expect  it  will  be  influenced.  Around  me,  may 
be  one  family  governed  by  the  laws  of  fash- 
ion. Another  by  the  laws  of  honour.  A 
third,  perhaps,  by  certain  arbitrary  rules, 
which  pick-pockets,  and  highway-men  have 


23 

set  up.  I  do  not  interfere  with  them ;  nor 
do  I  say  that  in  no  respects  shall  my  family 
coincide  with  them.  If  they  have  any  thing 
commendable,  I  shall  not  denounce  it ;  nor 
demand  that  my  children  shall  affect  singu- 
larity. I  shall  not  demand  affected  singu- 
larity in  quaint  and  unusual  modes  of  speech; 
in  an  inconvenient,  or  a  ridiculous  style  of 
dress  ;  or  in  an  unnatural  and  forced  gait  or 
demeanour  ;  or  in  a  disgusting  or  an  odious 
tone  of  utterance,  for  the  mere  sake  of  singu- 
larity. I  expect  my  children  will  fall  in 
with,  and  obey  my  original  laws,  and  remem- 
ber that  /  have  the  jurisdiction  in  the  pre- 
mises. If  my  neighbour  presumes  to  legis- 
late in  the  case,  to  demand  that  my  family 
shall  forsake  my  laws  ;  if  he  affirms  that  my 
statutes  are  stern  and  harsh,  and  should  be 
modified — that  is  a  question  for  me  to  con- 
sider, not  for  him  to  legislate  on.  Just  so  it 
is  with  Christianity.  Christ  has  established 
a  set  of  laws,  and  demanded  a  certain  course 


24 

of  life.  If  the  members  of  any  other  com- 
munity, or  of  fifty  others,  should  in  many 
things,  or  in  all  things,  coincide  with  what 
religion  would  produce,  the  Christian  is  not 
to  affect  singularity  in  the  case.  The  ques- 
tion is,  whether  I  am  adhering  to  the  laws 
of  the  peculiar  kingdom  by  which  I  am  go- 
verned, and  not  whether  others  are  falling 
in  with  those  laws  also.  What  effect  would 
the  Christian  religion  produce  if  obeyed  by 
the  entire  community,  and  if  its  principles 
were  suffered  to  be  acted  out  every  where  ? 
That  is  the  question;  and  not  what  com- 
pound and  motley  system  of  enactments  can 
be  formed  into  a  code,  by  amalgamating 
Christianity  with  the  artificial  rules  which 
retrulate  your  communities  of  the  gay  and 
fashionable,  and  of  the  proud,  and  ambitious. 
Again — Let  us  take  another  illustration. 
Lycurgus  framed  a  code  of  laws  for  Sparta. 
He  had  an  object  in  his  eye  in  each  one  of 
his  statutes,  and  he  designed  to  rear  a  pecu- 


25 


liar  community.  It  was  not  the  love  of  sin- 
gularity ;  it  was  not  a  wish  to  differ  from 
others  for  the  mere  sake  of  being  different. 
It  was  with  reference  to  his  great  object — to 
make  the  Spartans  valiant,  hardy,  laborious, 
daring  freemen.  With  this  object  in  his 
eye,  he  framed  his  laws;  and  this  design 
was  understood  by  every  Lacedemonian. 
Suppose  now  he  had  left  some  such  direc- 
tion as  the  text — be  not  conformed  to  sur- 
rounding nations,  or  even  to  the  other  repub- 
lics of  Greece.  The  command  would  have 
been  intelligible.  It  would  not  mean,  do 
not  in  any  thing  coincide  with  others,  for 
they  may  be  temperate,  and  laborious,  and 
valiant,  as  well  as  you,  and  in  this  do  not 
affect  singularity.  Their  conduct  in  this  re- 
spect, is  just  what  is  required  of  you.  Do 
not  pursue  it  because  they  do,  but  because  it 
will  contribute  to  the  great  designs  of  the  re- 
public. The  command  would  forbid  confor- 
mity to  other  people,  if  that  conformity  should 


26 

interfere  with  the  purpose  of  the  Spartan 
lawgiver.  It  might  easily  be  seen  that  even 
the  arts  of  Athens,  the  extensive  attention 
to  statuary  and  ornamental  architecture, 
might  not  consist  with  the  main  design  of 
the  Lacedemonian.  Innocent  as  they  might 
be  in  themselves,  or  consistent  as  they  might 
be  in  the  members  of  the  republic  of  Athens, 
yet  should  the  Lacedemonians  turn  their  at- 
tention to  statuary,  or  to  the  fine  arts  as 
a  people,  they  would  abandon  the  pecu- 
liar design  of  their  lawgiver,  in  mak- 
ing them  a  hardy  and  valorous  race  of 
freemen.  It  would  easily  be  seen  that  the 
delicacies  and  refinements  of  Corinth ;  its 
attention  to  fashion  and  splendor,  its  luxu- 
ries and  amusements,  as  well  as  its  licen- 
tious habits  would  be  inconsistent  with  the 
design  of  the  Spartan.  Whether  they  were 
well  for  the  Corinthian,  was  another  ques- 
tion ;  and  a  question  which  it  did  not  pertain 
to  the  Spartan  to  settle.     His  inquiry  was 


27 

of  a  different  kind.  What  was  the  will  of 
the  lawgiver  ?  What  was  his  great  design  ? 
And  are  these  things  consistent  with  his 
plain,  and  obvious  directions  ?  His  design 
was  to  train  up  a  peculiar  community  ;  and 
every  member  of  that  community  was  quali- 
fied to  judge  of  that  design.  He  contem- 
plated that  no  other  one — not  even  one  of 
the  confederated  republics  of  Greece,  should 
presume  to  come  in  and  legislate  for  liis 
people.  If  his  peculiar  design  was  consis- 
tent v/ith  their  views  and  conduct,  it  was 
vi^ell.  They  would  be  conformed  to,  not 
because  they  were  the  views  of  Mhens  or 
Corinth,  but  because  they  contributed  to  the 
great  purpose  of  the  Lacedemonian  lawgiver. 
In  no  case  had  they  a  right  to  originate  laws 
for  his  people,  or  to  demand  that  his  laws 
should  be  conformed  to  their  views. 

Thus  with  the  Christian.  If  the  views 
and  conduct  of  others  coincide  with  his,  it 
is  well.     If  they   do  not,  they  are  not  at 


28 


liberty  to  come  in  and  demand  that  he  shall 
be  conformed  to  them.  He  has  higher  laws ; 
and  a  higher  object.  He  has  a  purpose 
which  strikes  on  to  eternity.  His  aim  is  to 
prepare  for  heaven.  Theirs,  to  live  for  time. 
Nor  can  they  claim  jurisdiction  over  con- 
duct that  has  been  directed  by  the  Son  of  God, 
and  that  he  has  judged  best  in  ordering  his 
peculiar  community.  The  simple  question  is, 
whether  a  proposed  course  of  conduct  or 
opinion,  is  consistent  with  the  spirit  and  life 
demanded  by  the  King  of  Zion. 

The  amount  of  the  rule,  as  1  understand  it, 
is,  that  no  other  society  or  authority  is  per- 
mitted to  originate  laws  or  opinions  that 
shall  direct  or  control  the  Christian.  The 
first  act  of  his  religion,  is  to  submit  to 
the  laws  of  Jesus  Christ.  Acts  ix.  6.  xvi.  30. 
His  first  movements  are  to  forsake  all  which 
God  would  not  approve.  No  matter  from 
what  community  they  have  been  derived, 
they  are  to  be  abandoned.     Be  it  from  the 


2a 


society  of  the  vicious,  the  men  of  honour,  or 
of  ambition,  from  the  pleasure  loving,  the 
rich  or  the  gay,  or  even  from  a  beloved  pa- 
rent or  friend,  if  inconsistent  with  the  pure 
spirit  of  the  gospel,  they  are  to  be  abandon- 
ed 3  Acts  iv.  19,  20.  v.  29,  and  Luke  xiv  26. 
God  is  raising  up  a  peculiar  community — an 
empire,  amid  many  other  empires  ;  a  king- 
dom in  the  midst  of  other  kingdoms — a  king- 
dom of  seriousness  and  prayer  and  love,  amid 
the  kingdoms  of  the  gay,  and  dissipated, 
and  the  worldly.  His  kingdom,  though  sur- 
rounded by  others,  is  designed  to  be  peculiar 
— not  for  the  love  of  singularity,  but  because 
all  such  designs  involve  singularity.  Thus 
the  Athenian  was  singular  ;  the  Spartan  was 
singular  ;  the  Corinthian  was  singular ;  the 
Roman  was  singular.  Thus,  too,  the  votary 
of  pleasure  is  singular,  and  the  follower  of 
fashion  is  singular,  and  the  man  seeking 
wealth  and  honor,  has  his  own  views  about 
things,  and  is  peculiar.    Each  society  has  its 


30 


own  laws ;  and  the  kingdom  of  God  is  not 
designed  to  take  its  complexion,  cameleon 
like,  from  surrounding  objects,  but  to  derive 
its  peculiar  features  from  the  laws  of  the 
Son  of  God.  If  the  Christian  community  is 
singular,  it  is  not  because  God  loves  singu- 
larity, but  because  the  world  has  gone  out 
of  the  way,  and  its  maxims  are  an  improper 
guide  for  those  who  are  seeking  to  honour 
God,  and  to  save  their  souls.  If  this  be  the 
meaning,  therefore,  of  the  rule,  we  are  pre- 
pared, 

III.  To  inquire  on  what  principles  it  is  to 
be  applied? 

I  might  be  contented  with  observing  here, 
that  this  is  the  appropriate  business  of  every 
Christian ;  and  that  God  has  made  him  re- 
sponsible for  the  honest  application  of  the 
rule  to  all  his  conduct.  No  small  part  of 
our  trial  consists  in  ascertaining  whether  we 
are  disposed  faithfully  to  apply  the  rule,  or 
whether  we  are  disposed  to  be  governed  by 


31 


every  change  of  fashion,  by  every  scene  of 
amusement,  by  all  the  allurements  of  gaiety, 
and  of  wealth.  Whether  we  are  disposed  to 
take  the  lead  in  self-denial  and  humiliations 
and  consistencies  of  the  Christian  life ;  or 
whether  we  are  disposed  to  lead  a  gay  and 
frivolous,  and  vain  world  farther  and  farther 
in  its  wanderings  from  virtue,  from  prayer, 
and  from  God.  It  would  seem  that  the  rule 
was  of  easy  application  ;  and  that  the  exami- 
nation of  ourselves  on  this  head  would  be 
one  of  the  least  difficult  parts  of  the  Chris- 
tian inquiry.  But  I  may  be  permitted  here 
brief! V  to  specify  a  few  principles  on  which 
the  rule  is  to  be  applied.  Remember  here, 
that  I  speak  to  Christians — those  who  be- 
long to  that  original  and  peculiar  commu- 
nity, which  the  Son  of  God  came  to  estab- 
lish. You  will  remember  also  that  I  claim 
no  infallibility  here,  or  certainty  that  I  am 
right.  1  suggest  these  principles  as  they 
seem  to  me  to  be  demanded  by  the  rule. 


32 

1.  You  are  not  to  regulate  your  feelings 
and  views,  your  apparel  and  manner  of  liv- 
ing, your  conversation  and  deportment,  with 
a  view  of  leading  the  world  in  their  own 
ways  of  vanity,  pleasure  and  ambition.  You 
are  not  to  seek  to  be  distinguished  in  the 
manner  in  which  they  seek  to  be  distin- 
guished, and  for  which  alone  they  live.  The 
world  is  tending  to  a  different  destiny  from 
the  Christian.  It  matters  little  in  xchat  way 
they  go;  whether  in  the  ball-room,  the 
theatre,  or  any  other  scene  of  vice  and 
sin,  they  are  going  to  their  own  home,  and  it 
is  a  sad  procession  however  gay  or  gorgeous, 
where  a  Christian  moves  at  the  head  of  a 
thoughtless  throng]  that  is  sporting  down  to 
hell.° 

2.  You  are  not  to  regulate  your  opinions  and 
feelings,  and  conduct,  by  the  people  of  the 
world.  You  are  not  to  approve  of  a  thing 
because  they  approve  of  it;  to  do  a  thing  be- 
cause they  do  it ;  to  love  a  thing  because 


33 

tlioy  love  it ;  or  to  hate  a  thing  because  they 
hate  it.  You  are  not  to  inquire  then,  how 
they  think  or  feel,  or  why  they  do  it.  They 
have  their  own  views  of  these  things,  and 
you  are  to  have  yours — or  rather  you  are  to 
imbibe  the  views  of  the  Son  of  God.  With 
the  feelings  which  the  world  has  about  the 
objects  of  life,  a  thousand  things  may  be 
consistent,  which  would  be  repugnant  to 
the  laws  of  the  kingdom  of  Christ.  While 
ihcy  tliink  life  is  valuable  only  because  it 
ministers  to  the  appetites,  or  contributes  to 
pleasure,  numberless  objects  may  accord 
with  their  notions,  all  which  would  interfere 
directly  with  the  design  for  which  the  Chris- 
tian lives,  and  with  the  laws^  by  which  he 
is  governed.  If  they  have  no  other  object 
in  life  but  to  be  amused,  or  to  be  caressed  or 
adored,  it  may  be  well  to  deck  themselves, 
and  sport  over  the  grave.  Their  race  will 
soon  be  run.  Their  dance  will  soon  be  over. 
So  have  I  seen  in  the  beams  of  the  western 
C 


34 

sun,  as  he  sank  behind  the  hills,  thousands 
of  gay  insects  sporting  in  the  departing 
rays — ^joyous  in  the  mazy  dance,  and  uncon- 
scious that  they  were  in  the  last  beams  of 
the  parting  day — and  perhaps  in  the  last 
fleeting  seconds  of  a  very  brief  existence. 
Soon  the  sun  withdrew  his  beams,  and 
darkness  came  over  the  earth,  and  the  dance 
was  ended,  and  perhaps  also  their  life.  Ano- 
ther generation  may  play  in  those  beams 
to-morrow.  But  this  one  is  gone.  So  the 
gay  and  thoughtless  world  moves  on  to 
darkness  and  to  death.  The  scenes  of  their 
festivity  are  soon  to  end,  and  darkness  will 
cover  them,  and  they  will  plunge  into  the 
world  of  judgment — a  world  where  all  is 
serious,  solemn,  and  fixed  for  eternity.  All 
the  joy  they  seek  or  desire,  is  included  in  the 
brief  summer  sun  of  their  earthly  being — the 
fast  fleeting  moments  of  fashion,  pride,  and 
folly  here.  To  seek  supremely  for  adorn- 
ing,  and    admiration,   to  feel    comfort   in 


35 

scenes  of  gaiety,  and  of  sin,  and  of  amuse- 
ment, without  prayer,  and  without  God,  may 
have  a  most  melancholy  consistency  with  their 
views  of  human  life.  But  for  you  who  are 
living  for  eternity,  and  looking  for  an  ever- 
lasting dwelling  in  that  world  which  has  no 
need  of  the  moon,  nor  of  the  sun,  where  the 
Lord  God  and  the  Lamb  are  the  light  there- 
of, amid  the  splendors  of  that  world  where 
the  heavens  and  the  earth  shall  flee  away, 
such  amusements  and  gaieties  may  be  folly  j 
may  be  worse — may  be  crime. 

3.  If  in  any  of  your  views  and  deport- 
ment, you  coincide  with  the  world,  it  will 
not  be  because  they  do  it,  but  because  it  will 
be  best.  I  know  that  this  principle  may  be  dif- 
ficult to  be  understood,  and  may  be  abused. 
Still  it  may  be  the  correct  principle  in  the 
case.  Let  me  illustrate  it.  In  many  things, 
as  I  have  remarked,  you  may  coincide  with 
the  world.  You  are  industrious.  So  are 
they.    Your   industry  is  not  because  the 


36 


world  requires  it,  but  because  it  is  best.  It 
is  required  by  the  law  of  your  religion.  You 
are  temperate,  so  may  they  be.  You  are 
temperate,  not  because  this  is  the  fashion  of 
the  world,  but  because  your  religion  demands 
it.  You  are  courteous,  polite,  kind.  So 
may  be,  externally  at  least,  the  people  of  the 
world.  In  this  you  may  coincide.  But  you 
are  not  thus  because  they  are.  You  do  not  do 
it)  because  they  have  originated  it,  or  because 
they  have  the  right  to  dictate  its  forms.  You 
do  it  because  it  is  the  nature  of  your  religion 
It  prompts  to  kindness,  truth,  courtesy,  ten- 
derness of  feelings  and  character,  mutual 
respect,  civility.  It  enthrones  on  the  heart  of 
the  Christian  what  may  sit  loose  inform  only j 
around  other  men.  It  gives  vitality  to  what 
elsewhere  may  be  a  mere  shadow.  And  if 
the  world  changes  its  views  on  this  subject, 
and  adopts  any  system  of  intercourse,  that 
may  consist  well  enough  with  its  views  of 
morals,  you  are  not  at  liberty  to  follow  it,  if 


37 

it  is  a  departure  from  the  spirit  of  Jesus 
Christ.  A  mere  votary  of  the  world,  for  ex- 
ample, who  has  no  idea  of  morals,  but  a  cer- 
tain artificial  and  shapeless  standard  adopted 
for  convenience,  may  incorporate  a  thousand 
falsehoods  and  evasions  in  his  system,  and 
make  a  show  of  deception  a  part  of  his  well 
understood  rules  of  intercourse.  For  his,  or 
her  purpose,  and  in  accordance  with  his  or 
her  views  of  truth,  it  may  be  consistent  enough. 
to  say,  or  instruct  a  servant  to  say,  that  they 
are  not  at  home,  when  they  are  at  home;  or  to 
say  that  they  are  sick,  when  they  are  not  sick; 
or  that  they  are  engaged,  when  they  are  not 
engaged.  For  a  man  or  a  woman  who  is  de- 
voted to  the  service  of  the  God  of  truth,  it 
becomes  a  different  'matter.  And  the  ques- 
tion of  conformity  to  the  world  in  this  thing, 
comes  up  with  reference  to  the  inquiry  how 
it  will  appear  before  Him  who  cannot  lie, 
and  where  it  will  be  too  late  to  deceive.  You 
are  regular,  decent,  comely  in  your  apparel, 


38 


and  your  style  of  living.  It  is  not  because 
the  world  does  it,  but  it  is  the  nature  of  re- 
ligion to  produce  this  in  a  community.  It 
elevates,  refines,  produces  order,  and  per- 
sonal neatness  and  propriety  of  living.  It 
does  not  require  the  man  of  wealth  to  seek 
the  wigwam  of  the  Indian,  or  the  hut  of  the 
Laplander.  It  does  not  require  him  to  be- 
come a  hermit ;  nor  would  it  change  the 
Christian  community  into  monasteries.  It 
does  not  say  that  the  Christian  prince,  or 
man  of  wealth  should  cloth  himself  in  rags, 
or  deny  himself  the  ordinary  comforts  con- 
nected with  the  rank  of  life  where  God  has 
placed  him.  It  demands  that  he  should  carry 
out  the  influence  of  religion  on  that  rank  of 
life — that  he  should  live  and  act  in  a  certain 
manner,  not  because  the  icorld  does  it,  but 
because  Christian  propriety  demands  it — be- 
cause if  the  Christian  religion  were  extended 
to  the  cwf ire  community,  there  would  be  men 
who  had  wealth,  who  would  still  be  Chris- 


39 


tian  men;  there  would  be  men  of  professional 
skill  and  talent,  who  would  be  Christian 
men  ;  and  in  that  rank  of  life,  it  would  be  as 
eas}'  to  apply  the  principles  of  the  gospel  to 
what  a  man  has,  and  does,  as  it  would  be  in  a 
far  inferior  station.  Christ  never  denounced 
differences  of  rank  in  life.  He  never  en- 
gaged in  the  project  of  the  dissatisfied  and 
disorganizing  Roman  people,  in  the  de- 
mands for  an  Agrarian  law,  nor  in  the  cov- 
etous schemes  of  modern  infidelity,  to  break 
up  all  ranks  in  society,  to  denounce  the  rich, 
or  to  demand  that  all  property  should  be  re- 
duced to  a  mass  to  be  subject  to  the  arts 
of  a  cunning  and  unprincipled  leader.  He 
designed  a  scheme  of  religion,  adapted 
to  the  exist ende  of  various  orders  in  the  com- 
munity. And  he  demanded  that  the  prin- 
ciples of  the  rich  should  no  more  be  modeled 
after  the  judgment  of  the  world,  than  those 
of  the  poor.  Live,  and  feel,  and  act  in  this 
situation  of  life,  is  the  language  of  his  gos- 
pel, not  because  a  gay  and  wicked  world 


40 


requires  you  to  do  it,  but  so  as  in  the  best 
way  to  evince  tJie  influence  of  tlie  gospel  in 
the  rank  of  life  in  which  you  are  placed. 

4.  A  fourth  obvious  principle  in  which 
Christians  will  apply  the  rule  is  that  their 
views  and  feelings  will  not  be  prompted  by  a 
desire  to  elicit  the  applause,  and  approbation 
of  the  world.  Your  conduct  will  be  regulated 
by  a  higher  law.  It  is  not  to  produce  admira- 
tion, envy,  rivalship,  flattery,  competition, 
that  you  live  ;  it  is  not  to  be  the  subject  of 
conversation,  commendation,  or  praise,  it  is 
TO  PLEASE  God.  If  the  kingdom  of  which 
you  are  a  member  stood  alone  ;  if  the  empires 
of  this  world  were  removed  en  masse  to  other 
abodes,  your  conduct  would  then  be  regular 
ted  by  the  Bible,  and  the  will  of  God.  So 
should  it  be  now.  This  is  one  of  the  plainest 
applications  of  the  rule. — And  yet  if  honestly 
applied,  what  a  sad  invasion  would  it  make 
in  the  Christian  church.  Remove  from  the 
followers  of  Christ,  all  that  has  been  assumed 


41 

for  the  purpose  of  being  admired  by  one  ano. 
ther  and  by  the  world  ;  all  that  has  been  the 
result  of  envy,  and  rivalship,  all  that  is  ad- 
justed to  catch  the  passing  gale  of  applause  ; 
all  that  comes  under  the  denomination  of  the 
lust  of  the  flesh,  the  lust  of  the  eye,  and  the 
pride  of  life,  and  a  most  fearful  flight  would 
be  given  to  numberless  ornaments ;  and  a 
most  sad  invasion  would  be  made  on  the  style 
of  living  in  every  Christian  community. 
Stripped  of  the  meretricious  decorations 
which  the  world  has  persuaded  and  enjoined 
the  church  to  assume  ;  dressed  in  the  virgin 
purity  which  the  Son  of  God  has  prescribed 
for  it,  it  would  at  once  rise  to  elevated  influ- 
ence, and  be  elad  in  beauty  and  in  honor,  We 
are  not  to  be  guided  by  the  world.  But  there 
is  an  old  Roman  maxim,  that  it  is  right  to  be 
taught  by  our  enemy,  "  fas  est  et  ab  hoste  do- 
ceri."  And  if  in  any  thingit  would  be  right  to 
listen  to  the  people  of  the  world  it  would  be  in 
this ;  not  whatthey  loish  us  to  be ;  hut  what  they 


42 


understand  our  religion  to  require.  Glad  would 
they  be  that  every  Christian  should  be  like 
themselves.  But  well  do  they  know  that  reli- 
gion demands  a  difference,  a  great  difference, 
an  eternal  difference,  and  well  do  they  under- 
stand that  this  difference  should  be  manifest 
in  the  life.  And  never  do  they  utter  senti 
raents  more  worthy  of  the  attention  of  Chris- 
tians than  when  they  denounce  us  as  fools 
or  hypocrites  for  conformity  to  their  own 
senseless  and  vain  spirit,  and  opinions,  about 
the  scenes  of  gaiety  and  ambition — about  the 
theatre,  and  the  ball-room,  and  the  trifles  by 
which  they  continue  to  amuse  themselves  in 
the  brief  summer  sun  in  which  they  are  mov- 
ing to  a  world  of  wo.  Christians  have  a  bet- 
ter inheritance ;  and  much  and  well  do  the 
men  of  this  world  marvel,  that  they  find 
their  pleasures  in  their  scenes  of  gaiety  and 
folly. 

5.  A  fifth  principle  of  the  rule.     It  forbids 
all  mingling  with  the  world  which  is  incon- 


43 


sistent  with  the  great  objects  of  the  kingdom 
of  Christ,  or  which  will  not  in  the  whole  tend 
to  promote  it.  This  principle  seems  also 
obvious.  The  desire  of  obeying  him  to  whom 
we  are  devoted,  and  of  promoting  his  glory, 
will  constitute  a  rule  of  action.  It  is  not 
needful  to  state  what  those  objects  are.  They 
are  known  to  all  Christians.  They  may  be 
summed  up  in  a  desire  to  become  personally 
aasimilated  to  Jesus  Christ,  and  to  bring  our 
fellow  men  to  the  hope  of  the  same  Heaven. 
It  demands  of  course  the  spirit  of  prayer,  of 
seriousness,  of  self-denial ;  the  faithful  dis- 
charge of  our  duties  in  all  the  relations  of 
life  J  a  conscientious  appropriation  of  our 
time,  our  influence,  and  our  wealth  ;  a  faith- 
ful meeting  of  all  the  demands  made  on  us  as 
Christians  and  as  men.  God  has  given  us 
enough  to  do  ;  and  if  we  follow  his  will  we 
shall  not  be  oppressed  with  useless  time,  or  af- 
flicted with  ennui.  Now  with  this  desire  to 
do  precisely  lohat  will  be  approved  by  the  mind 


44 


of  Christ  we  may  apply  the  rule  before  us. 
It  will  be  a  test  of  the  propriety  of  a  thousand 
things  which  might  otherwise  be  the  subject 
of  much  debate. — It  will  constitute  a  nice 
act  by  which  we  may  approach  a  great  vari- 
ety of  objects  without  danger  of  error.  A 
child  can  much  more  easily  decide  whether 
a  thing  will  be  acceptable  to  the  mind  of  his 
father,  than  he  could  settle  its  propiety  by  ar- 
gument. The  inhabitants  of  Sparta  could  see 
at  once  that  many  things  were  inconsistent 
with  the  design  of  his  republic  which  he  could 
by  no  means  settle  in  an  abstract  manner. 
Whether  the  aim  of  the  Athenian  was  proper, 
or  the  mild  and  soft  pleasures  of  the  Corin- 
thian lie  might  not  be  able  to  settle  by  argu- 
ment, but  they  would  not  be  the  way  to 
train  up  the  Lacedemonian.  So  it  might  be- 
come a  question  of  abstract  casuistry  about  a 
thousand  scenes  of  amusement.  It  would 
be  easy  to  argue  by  the  hour  in  favor  of  par- 
ties of  pleasure,  and  theatres,  and  ball-rooju^, 


45 


and  gaiety,  and  all  the  vanity  of  fdshiortable 
life,  and  the  mind  mighf'find  no  end  in  wan- 
dering mazes  lost."  But  apply  the  rule  before 
us,  and  all  mist  vanishes.  Since  the  heghi' 
ning  of  the  world,  it  is  to  be  presumed  that 
no  professing  Christian,  ever  dreamed  that  he 
was  imitating  the  example  of  Jesus  Christ,  or 
jyromoting  his  oum  Salvation,  or  the  Salvation 
of  others,  or  honoring  the  Christian  religion 
in  a  theatre,  or  a  ball  room,  or  a  splendid  par- 
ty of  pleasure.  And  equally  clear  would  be 
the  decision  in  reference  to  multitudes  of 
pleasures  which  it  is  needless  to  specify;  If 
these  things  were  favourable  to  the  designs 
of  the  founder  of  Christianity,  they  mighty 
and  shotild  have  been  enjoined.  But  how 
singular  would  have  been  such  directions  in 
the  New  Testament !  How  marvellous  would 
appear  such  a  command  when  placed  beside 
those  which  enjoin  prayer,  and  [spirituality, 
and  humility,  and  self  denial  !  If  by  the  pat- 
ronage of  such  places  a  man  is  promoting  the 


46 


Christian  religion,  or  the  Salvation  of  his 
Soul,  then  they  maybe  lawful.  If  they  will 
not  bear  this  test  they  cannot  be  right,  and 
maij  he  dangerous  to  the  Soul. 

6.  A  sixth  principle  of  application  of  the 
rule.  A  Christian  should  have  a  spirit  and 
temper  above  the  things  that  influence  his 
fellow-men.  Though  in  the  midst  of  these 
scenes,  yet  he  may  not  be  influenced  by 
them.  A  man  may  have  wealth,  and  it  may  be 
manifest  that  his  affections  are  not  supremely 
fixed  on  it.  He  may  be  surrounded  by  a 
thoughtless  world,  and  yet  be  evidently  liv- 
ing above  it.  Christianity  produces  a  spirit 
that  is  elevated  above  these  things ;  that 
draws  its  consolations  and  its  principles  of 
action  from  far  different  objects.  A  man  on 
the  throne  may  be  aChristian'as  really  as  in  a 
cottage,  and  he  may  become  a  nursing  fa- 
ther to  the  Church,  with  all  the  splendor  of 
the  "  diadem  on  his  brow,  and  the  imperial 
purple  flowing  in  his  train."  Thus  in  all 


47 


ranks  of  life  it  may  be  manifest  that  Christi* 
apity  is  uppermost ;  that  by  this  the  man 
lives  ;  that  he  desires  to  imbibe  its  spirit,  and 
to  diffuse  its  blessings  around  the  globe. 
Rules,  you  may  not  be  able  to  give  in  this, 
but  to  the  man  himself,  and  to  all  others,  it 
may  be  clear  that  he  is  actuated  by  the  love 
of  God,  and  a  desire  to  be  useful  to  a  dying 
world. 

Again.  A  man  may  be  placed  in  circum- 
stances which  require  him  to  be  large  and 
liberal,  and  what  to  a  poorer  man  might  be 
deemed  luxurious  or  extravagant;  of  this  no 
man  can  be  the  judge.  To  his  own  master 
he  stands  or  falls.  But  Christianity  may  be 
diffused  over  all  his  conduct.  He  might  be 
as  large  and  liberal  in  religion  as  in  other 
things.  The  men  of  the  world  would  ex- 
pend their  money  solely  on  banquets,  and 
houses,  and  equipage.  They  might  court  the 
applause  of  their  fellows,  and  live  for  this. 
In  all  the  conduct,  there  might  be  nothing 


4S 

of  the  Christian.  Now  it  is  clear  that  th^ 
rule  in  our  text  demands  a  difterent  spirit. 
Let  a  man  be  at  least  as  large  and  liberal  in 
religion  as  in  other  things.  Let  him  evince 
its  spirit  in  all  things.  Let  him  be  the  liberal 
patron  according  to  his  rank,  and  station, 
and  wealth,  of  all  that  would  promote  the 
influence  of  religion j  and  the  extension  of 
the  kingdom  of  the  Son  of  God  in  all  lands. 
In  all  the  relations  of  life,  Christianity  may 
be  pre-eminent ;  and  the  mild  and  amiable 
spirit  of  the  gospel  maybe  evinced  in  every 
movement,  and  in  every  desire  of  the  souh 
Thus  it  is  that  the  spirit  of  the  gospel  may 
as  really  take  up  its  abode  in  the  mansions 
of  wealth,  as  in  the  cottage  of  poverty  ;  nor 
is  there  any  reason  why  it  should  not  reign 
there,  and  interweave  itself  with  all  the  in- 
cidents of  life,  as  well  as  constitue  the  bright 
and  lively  details  in  the  "  short  and  simple 
annals  of  the  poor."  Conformity  to  the 
world  may  exist  no  more  amid  those  who 


49 

are  blessed  with  wealth,  than  with  those  in 
far  obscurer  life,  and  the  man  possessed  of 
the  riches  of  the  Indies  may  as  little  think 
of  it,  or  regard  it,  as  those  who  live  by  toil 
from  day  to  day .  That  religion  has  ever  yet 
produced  its  appropriate  influence  on  all 
those  classes  of  men,  we  do  not  maintain 
That  this  rule  may  not  be  applied  to  all 
classes,  none  can  affirm. 

The  conclusion,  then,  to  which  we  have 
come  is,  that  God  has,  in  this  rule,  furnished 
a  guide  to  numberless  actions,  and  to  the 
spirit  of  the  life  ;  a  rule  which  no  man  should 
apply  to  his  neighbour,  but  which  every  man 
should  honestly  and  perpetually  apply  to 
himself — a  rule  which  you  can  take  to  all 
employments,  and  amid  all  the  enjoyments 
of  life  ;  and  a  rule  which  may  show  its  influ- 
ence in  the  palace  and  ihe  cottage  ;  in  the 
movements  of  the  rich  and  of  the  poor ;  on 
the  throne,  and  in  the  obscurest  dwelling, 
wherp  resides  a  ransomed  child  of  God 
D 


Date  Due 

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